Matthew 17:25

17:25-26 As an obedient Jew, Jesus would have paid the tax annually, and he did pay it. Jesus’ point was that as God’s Son, he is greater than the Temple (12:5-6), and he makes a decisive break with it (see 16:18-19; 21:33-46).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 17:25. Ναὶ, yes) It is clear therefore that our Lord had paid it the previous year.[800]—ὅτε εἰσῆλθεν εἰς τὴν οἰκιαν, when he was come into the house) for that very purpose.—προέφθασεν, prevented, anticipated) Peter was wishing to ask [when Jesus anticipated him]. The whole of this circumstance wonderfully confirmed the faith of Peter. Our Lord’s majesty shines forth in the very act of submission.—Σίμων, Simon) An address as it were domestic and familiar.[801]—τέλη ἢ κῆνσον, custom or tribute, lat. vectigadia aut censum) i.e. land-tax and poll-tax.—ἀλλοτρίων, strangers) subjects who are not sons.

[800] But, meanwhile, having been solemnly recognised as the Son of GOD, He most becomingly, at this time, enters this protest in presence of Peter in vindication of His own dignity.—Harm., p. 380.

[801] Οἱ βασιλεῖς τῆς γῆς, the kings of the earth) With these is compared the Lord Jehovah, for whose worship the tribute was paid.—V. g.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_17:25. From the ναί of Peter it is clear that Jesus had hitherto been in the habit of paying the tax.

προέφθασεν] Since it is stated in Mat_17:24 that the collectors came to Peter, and as one is at a loss to see why, if Jesus had been present at the same time, they should not have asked Himself, it follows that the evangelist must have ascribed what Jesus says to Peter to His immediate knowledge of the thoughts of others. Comp. Chrysostom, Theophylact, Euth. Zigabenus, Steinmeyer, Ewald, Keim. Instead of προέφθασεν λέγων (Arist. Eccl. 884; Thuc. vii. 73. 3) we might also have had προφθάσας ἔλεγε (Plat. Rep. vi. p. 500 A; Thuc. viii. 51. 1). See Kühner, II. 1, p. 626 f.

Σίμων] appellatio quasi domestica et familiaris, Bengel. Comp. Mar_14:37.

τέλη] duty upon goods.

κῆνσος] Tax upon individuals and landed property, Mat_22:17; Mat_22:19, the Greek φόρος in contradistinction to τέλος (indirect tax). Comp. note on Luk_20:22; Rom_13:7.

ἀπὸ τῶν ἀλλοτρ.] from those who are not members of their family, i.e. from their subjects.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 17:25 . ναί : this prompt, confident answer may be either an inference from Christ’s general bearing, as Peter understood it, or a statement of fact implying past payment. ἐλθόντα ἐ . τ . ὁ . The meeting of the tax collectors with Peter had taken place outside; it had been noticed by Jesus, and the drift of the interview instinctively understood by Him. προέφθασεν , anticipated him, here only in N. T. Peter meant to report, but Jesus spoke first, having something special to say, and a good reason for saying it. In other circumstances He would probably have taken no notice, but left Peter to manage the matter as he pleased. But the Master is aware of something that took place among His disciples on the way home, not yet mentioned by the evangelist but about to be (Mat 18:1 ), and to be regarded as the key to the meaning of this incident. The story of what Jesus said to Peter about the temple dues is really the prelude to the discourse following on humility, and that discourse in turn reflects light on the prelude. τί σοι δοκεῖ ; phrase often found in Mt. (Mat 18:12 , Mat 21:28 , etc.) with lively colloquial effect: what think you? τέλη ἢ κῆνσον , customs or tribute; the former taxes on wares, the latter a tax on persons = indirect and direct taxation. The question refers specially to the latter. ἀλλοτρίων , foreigners, in reference not to the nation, but to the royal family, who have the privilege of exemption.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

By children we must not understand subjects which pay tribute, but natural children.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

He saith, yes--that is, "To be sure He does"; as if eager to remove even the suspicion of the contrary. If Peter knew--as surely he did--that there was at this time no money in the bag, this reply must be regarded as a great act of faith in his Master.

And when he was come into the house--Peter's.

Jesus prevented him--anticipated him; according to the old sense of the word "prevent."

saying, What thinkest thou, Simon?--using his family name for familiarity.

of whom do the kings of the earth take custom--meaning custom on goods exported or imported.

or tribute--meaning the poll-tax, payable to the Romans by everyone whose name was in the census. This, therefore, it will be observed, was strictly a civil tax.

of their own children, or of strangers--This cannot mean "foreigners," from whom sovereigns certainly do not raise taxes, but those who are not of their own family, that is, their subjects.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 25. He saith, Yes.] From this reply of Peter, it is evident that our Lord customarily paid all taxes, tributes, c., which were common among the people wherever he came. The children of God are subject to all civil laws in the places where they live - and should pay the taxes levied on them by public authority and though any of these should be found unjust, THEY rebel not, as their business is not to reform the politics of nations, but the morals of the world.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(25) He saith, Yes.—Peter’s answer was ready enough. There was no need for him to inquire further. His Master would pay it now as He had paid it before (this is clearly implied), as every devout Israelite would pay. Both the application and the answer suggest the thought that our Lord was looked upon as domiciled in the house of Peter. The answer, however, was given without thought of the altered conditions of the case. He had not yet learnt to grasp the full meaning of the truth which he had himself so recently confessed.

Jesus prevented him.—Literally, anticipated, The word is nowhere else used of our Lord’s teaching. Its significance is explained by what follows. Peter and the other disciples were about to come to Him with a question of a very different kind (Mat_18:1), rising out of their mutual rivalries, and therefore, before that question could be asked, He anticipated the eager disciple that He might lead him on one step further into the mysteries of the kingdom.

Take custom or tribute.—The first word points to the duties on the export or import of goods, the octroi, in modern language, levied on provisions as they were brought in or out of towns; the second, as stated above, to the poll-tax paid into the Roman treasury, which followed on the taxing or registration of Luk_2:2; Act_5:37. Both were probably farmed by the capitalist publicani, and collected by the “publicans” of the Gospels, or other inferior officers.

Of their own children, or of strangers?—The first word can hardly be taken of merely natural relationship. The “children of the kingdom” (Mat_13:38) are not the king’s sons, but his home-born, free subjects. The “strangers” were the aliens, the men of another race, who owned his sovereignty.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

25. prevented] anticipated him by answering his thoughts. To prevent is (1) to “go before,” “to anticipate” then, “to precede” either (2) to aid, or (3) to hinder.

custom or tribute] taxes (1) indirect and (2) direct; on (1) things and on (2) persons.

of their own children, or of strangers?] i. e. of their own sons, or of those who do not belong to the family, namely, subjects and tributaries.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

He saith, yes,.... Without any hesitation, knowing it had been his master's practice; and therefore as he had done it, did not doubt but he would again:

and when he was come into the house; that is, Peter, as both the Syriac and Persic versions express; when he was come into his own house, or at least into that where Christ was, in order to talk with him about this affair, the collectors had been speaking of to him, who seems to have been alone when they met with him; however, Christ was not with him:

Jesus prevented him; saying what he intended to say, on that head; for he being the omniscient God, though not present, knew what question had been put to Peter, and what answer he had returned; and therefore, before Peter could lay the case before him, he puts this question to him;

saying, what thinkest thou, Simon? How does it appear to thee, to thy reason and understanding? in what light dost thou consider this matter? what is thy judgment of it?

of whom do the kings of the earth take custom or tribute? of their own children, or of strangers, or others? What is the usual practice of earthly kings, whether of Judea, or of other countries? do their own children, sons, and heirs, such as are of their own family, pay? or is it only their subjects that are not of their family?

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

25 He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers?

Ver. 25. He saith, Yes] Christ submitted himself "to every ordinance of man for the Lord’s sake," 1Pe 2:13; and hath bidden us, Give unto Caesar those things that are Caesar’s, tribute to whom tribute is due, custom to whom custom, &c., Mat 22:21; Rom 13:7. So doth not the great Heteroclite of Rome; he not only detains, but demands Peter Pence and other undue payments from kings and states. One pope said that he could never lack money so long as he could hold a pen in his hand. This kingdom was of old called the pope’s ass, for bearing his burdens and exactions. Innocent IV said, that England was the pope’s Paradise, and a pit that could never be drawn dry, Hortus delieiarum et puteus inexhaustus. What vast sums drained they hence in King John’s days! Otto (one of the pope’s muscipulatores , mice-catchers, as the story calleth them), sent hither by Gregory IX, after three years’ raking together of money, left not so much in the whole kingdom as he either carried with him or sent to Rome before him. But I hope ere long the kings of the earth, awakened by their gross abuses put upon them, will fleece that withered whore, and burn her flesh with fire, a punishment before prophesied, and well befitting so foul a harlot.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

25. He saith, Yes — Peter is here, perhaps, as often, a little too forward. He wishes to speak favourably for his Master. Jesus prevented him — Introduced the matter as soon as Peter came into the house, and before the latter had time to do so.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

He saith, Yes. Without consulting his Master, or even letting him know of the demand, Peter answered affirmatively, he knew that Christ never withdrew from conscientious obligations; Jesus may have paid the rate in former years, and might be confidently supposed to be ready to do so again. But was there not another feeling that dictated the quick reply, and made him pledge Jesus to the payment? He had a fear at his heart, caused by Christ"s late warning and prophecy, that made him morbidly anxious to live at peace with all men at this conjuncture. As far as in him lay he would shield his beloved Master from the dread result which he anticipated; at any rate, he would endeavour to postpone the fatal day; no offence that he could obviate should be given. So, thinking only of present safety, forgetting or wilfully ignoring Christ"s true position, he answered hastily, "Yes." When he (Peter) was come into the house. The collectors had addressed Peter in the street or at the door, and the apostle, having given his reply, hastened into the house where Jesus was, either to obtain the necessary coins or to make the demand known. Prevented him. The Revised Version paraphrases, spake first to him, which gives the meaning (though the Greek does not warrant such translation) Jesus anticipated what Peter was going to say by showing that he knew the apostle"s thoughts and all that had passed outside the house, he takes the opportunity of enforcing a needful lesson, making the listener, in the Socratic method, teach himself. What thinkest thou, Simon? By such familiar address he claims his attention. The kings of the earth. He contrasts these with the King of heaven, to whom a reference is implied in the Lord"s subsequent words. Custom (telh) or tribute (khnson). The former of these words (which would be better rendered tolls) signifies the customs laid on goods and merchandise and other such paymentsvectigalia, as the Romans called them; the tribute (not the same word as that so translated in ver. 24) is the census, the capitation tax (epikefalaion) imposed upon every citizen of the empire. Strangers (allotriwn). The contrast is between the family of the monarch and those who are not connected with him by any relationship.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Jesus prevented him - Just when St. Peter was going to ask him for it. Of their own sons, or of strangers? - That is, such as are not of their own family.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

25. He saith, Yea. Peter, as usual, answered before he reflected, and then came to Jesus with the matter. Jesus prevented. Peter came into the house to speak about it, but Christ knew his thoughts and spoke first. Of whom do the kings of the earth take custom? Not of their own children, but from subjects. Hence, Christ, the King's Son, for whom the temple was built, was not subject to tax for the benefit of the temple. The Son of the King would not pay tribute to the King. For the origin of this temple tax, see Exod. 30:12, and 2 Chron. 24:5.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

25. εἰσελθόντα, the reading of א*. There is much variation in the MSS. ὅτε ἦλθεν is well supported, but looks like an explanation of the participle.

25. προέφθασεν αὐτόν. ‘Anticipated him’ by answering his thoughts.

τέλη ἢ κῆνσον. Taxes (1) indirect and (2) direct; on (1) things and on (2) persons. κῆνσος, Lat. census: see ch. Mat 22:17.

ἀπὸ τῶν υἱῶν κ.τ.λ., i.e. of their own sons, or of those who do not belong to the family, namely, subjects and tributaries.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

25. And when he entered into the house, Jesus anticipated him, saying, What thinkest thou, Simon? From whom do the kings of the earth receive taxes or tribute; from their own people, or from aliens?]—εἰς τὴν οἰκίαν] may be a reminiscence of Mk. v. 33.—τί σοι δοκεῖ] the phrase is common in the latter part of the Gospel; cf. 18:12, 21:28, 22:17, 42, 26:66.—οἱ βασιλεῖς τῆς γῆς] are obviously contrasted with God, the heavenly King; cf. 5:35.—τῶν υἱῶν αὐτῶν αὐτῶν] in Oriental idiom, means not relatives, but members of one’s own race. “Earthly monarchs (in the East) take no tribute from their own people, but from aliens.” The implied analogy is that God, the heavenly King, takes no tribute from His own people. But by His sons or people the Jews can hardly be intended. Otherwise, the meaning would be that the Temple tax, as paid by the Jews, was an unjustifiable one, not binding on the consciences of religious Jews. It might be paid voluntarily as a freewill offering, but not of necessity. It is, however, questionable whether the Lord would thus have criticised the imposition of the Temple tribute sanctioned by Old Testament precedent, Exo 30:13. Compare, however, His criticism of the Pentateuchal distinction between clean and unclean meats. Rather the υἱοί seem to signify a class of people contrasted with the Jews. The latter are the aliens who are rightly called upon to pay tribute to the heavenly King. In this case the υἱοί must be Christ and His disciples. They were in a true sense “Sons of God,” cf. 5:9, and might claim exemption from tribute.

τέλη] taxes on goods.—κῆνσος] the capitation tax.

(P)

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Yes [ναι] . Indicating that Jesus had paid the tax on former occasions.

Prevented [προεφθασεν] . Rev., rather awkwardly, but following Tynd., Spake first to him. Prevent, in its older sense, to anticipate, get before, was a correct translation. Compare Shakspeare :

"So shall my anticipation prevent your discovery."

Hamlet, 2 1.

Out of this grew the secondary meaning, to hinder. By getting before another, one hinders him from accomplishing his purpose. This meaning has supplanted the other. Wyc. renders came before him. The meaning is that Jesus did not wait for Peter to tell him of the demand of the collectors. He anticipated him in speaking about it.

Custom or tribute [τελη η κηνσον] . Rev. gives toll for custom. Toll is duty upon goods; tribute, tax upon individuals. Khnsov, tribute, is merely a transcription of the Latin census, which means, first, a registration with a view to taxation, and then the tax itself.

Strangers [αλλοτριων] . Not foreigners, but others than those of their own families; their subjects. In other words, Does a king tax his own children or his subjects?

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.